Today’s Reflection:
Perhaps we need to reexamine this whole business of praying for this or that. Prayer’s value for Jesus did not rise or fall depending on whether it “worked” or not. He prayed in Gethsemane to avoid death! For Jesus, prayer was about love, not consequences. His relationship with God, whom he called “Abba,” an unusually affectionate word, was so passionate that the two of them had to be together regularly.
Prayer is actually an end in itself because it is communion with God. That same God is full of compassion, gravely concerned about the troubles of the world. Prayer called us into communion, not only with God, but with all God loves. Therefore, prayer, practiced even amateurishly, catapults us out into the streets to be in service. (James C. Howell, Yours Are the Hands of Christ)
From pages 28-29 of Yours Are the Hands of Christ: The Practice of Faith by James C. Howell. Copyright © 1998 by James C. Howell. All rights reserved. Used by permission of Upper Room Books. http://bookstore.upperroom.org/ Learn more about or purchase this book.
Today’s Question: How have your prayers prompted you to action?
Today’s Scripture: He asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah.” (Mark 8:29, NRSV)
This Week: pray for people with chronic illnesses.
Did You Know?
In need of prayer? The Upper Room Living Prayer Center is a 7-day-a-week intercessory prayer ministry staffed by trained volunteers. Call 1-800-251-2468 or visit The Living Prayer Center website.
This week we remember: John Chrysostom (September 13).
John Chrysostom
September 13
St. John Chrysostom was born a Christian in 347, but was taught rhetoric and oratory by Libanius, who was a pagan. As his name indicates ("chrysostom" is Greek for "golden-mouthed"), John was an amazing speaker. Many of his sermons were meant to convert, and did so, with stunning success. John spent six years as a monk in the wilderness, but when he became too weak he was taken back to his native city of Antioch to serve the Church.John was ordained in 385, and his approach to New Testament theology, logical and highly methodical, gained him great renown. In 397 he was appointed patriarch of Constantinople, and immediately gave his savings and part of his salary to the poor. John was banished twice by the Empress Eudoxia, who was angry at John for his criticism of the behavior of court women. He died on the journey to Pythius, the place of his second exile, in 407.
If St. John Chrysostom had taken the Spiritual Types Test, he probably would have been a Prophet. John's feast day is September 13.
(Courtesy of Vanderbilt Divinity Library)
Proverbs 1:20-33
Psalm 19
James 3:1-12
Mark 8:27-38
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Proverbs 1:20 Wisdom calls aloud in the open air
and raises her voice in the public places;
21 she calls out at streetcorners
and speaks out at entrances to city gates:
22 “How long, you whose lives have no purpose,
will you love thoughtless living?
How long will scorners find pleasure in mocking?
How long will fools hate knowledge?
23 Repent when I reprove —
I will pour out my spirit to you,
I will make my words known to you.
24 Because you refused when I called,
and no one paid attention when I put out my hand,
25 but instead you neglected my counsel
and would not accept my reproof;
26 I, in turn, will laugh at your distress,
and mock when terror comes over you —
27 yes, when terror overtakes you like a storm
and your disaster approaches like a whirlwind,
when distress and trouble assail you.
28 Then they will call me, but I won’t answer;
they will seek me earnestly, but they won’t find me.
29 Because they hated knowledge
and did not choose the fear of Adonai,
30 they refused my counsel
and despised my reproof.
31 So they will bear the consequences of their own way
and be overfilled with their own schemes.
32 For the aimless wandering of the thoughtless will kill them,
and the smug overconfidence of fools will destroy them;
33 but those who pay attention to me will live securely,
untroubled by fear of misfortune.”
Psalm 1:1 (0) For the leader. A psalm of David:
2 (1) The heavens declare the glory of God,
the dome of the sky speaks the work of his hands.
3 (2) Every day it utters speech,
every night it reveals knowledge.
4 (3) Without speech, without a word,
without their voices being heard,
5 (4) their line goes out through all the earth
and their words to the end of the world.
In them he places a tent for the sun,
6 (5) which comes out like a bridegroom from the bridal chamber,
with delight like an athlete to run his race.
7 (6) It rises at one side of the sky,
circles around to the other side,
and nothing escapes its heat.
8 (7) The Torah of Adonai is perfect,
restoring the inner person.
The instruction of Adonai is sure,
making wise the thoughtless.
9 (8) The precepts of Adonai are right,
rejoicing the heart.
The mitzvah of Adonai is pure,
enlightening the eyes.
10 (9) The fear of Adonai is clean,
enduring forever.
The rulings of Adonai are true,
they are righteous altogether,
11 (10) more desirable than gold,
than much fine gold,
also sweeter than honey
or drippings from the honeycomb.
12 (11) Through them your servant is warned;
in obeying them there is great reward.
13 (12) Who can discern unintentional sins?
Cleanse me from hidden faults.
14 (13) Also keep your servant from presumptuous sins,
so that they won’t control me.
Then I will be blameless
and free of great offense.
15 (14) May the words of my mouth
and the thoughts of my heart
be acceptable in your presence,
Adonai, my Rock and Redeemer.
James 3:1 Not many of you should become teachers, my brothers, since you know that we will be judged more severely. 2 For we all stumble in many ways; if someone does not stumble in what he says, he is a mature man who can bridle his whole body. 3 If we put a bit into a horse’s mouth to make it obey us, we control its whole body as well. 4 And think of a ship — although it is huge and is driven by strong winds, yet the pilot can steer it wherever he wants with just a small rudder. 5 So too the tongue is a tiny part of the body, yet it boasts great things. See how a little fire sets a whole forest ablaze! 6 Yes, the tongue is a fire, a world of wickedness. The tongue is so placed in our body that it defiles every part of it, setting ablaze the whole of our life; and it is set on fire by Gei-Hinnom itself. 7 For people have tamed and continue to tame all kinds of animals, birds, reptiles and sea creatures; 8 but the tongue no one can tame — it is an unstable and evil thing, full of death-dealing poison! 9 With it we bless Adonai, the Father; and with it we curse people, who were made in the image of God.[James 3:9 Genesis 1:26–27]10 Out of the same mouth come blessing and cursing! Brothers, it isn’t right for things to be this way. 11 A spring doesn’t send both fresh and bitter water from the same opening, does it? 12 Can a fig tree yield olives, my brothers? or a grapevine, figs? Neither does salt water produce fresh.
Mark 8:27 Yeshua and his talmidim went on to the towns of Caesarea Philippi. On the way, he asked his talmidim, “Who are people saying I am?” 28 “Some say you are Yochanan the Immerser,” they told him, “others say Eliyahu, and still others, one of the prophets.” 29 “But you,” he asked, “who do you say I am?” Kefa answered, “You are the Mashiach.” 30 Then Yeshua warned them not to tell anyone about him. 31 He began teaching them that the Son of Man had to endure much suffering and be rejected by the elders, the head cohanim and the Torah-teachers; and that he had to be put to death; but that after three days, he had to rise again. 32 He spoke very plainly about it. Kefa took him aside and began rebuking him. 33 But, turning around and looking at his talmidim, he rebuked Kefa. “Get behind me, Satan!” he said, “For your thinking is from a human perspective, not from God’s perspective!”
34 Then Yeshua called the crowd and his talmidim to him and told them, “If anyone wants to come after me, let him say ‘No’ to himself, take up his execution-stake, and keep following me. 35 For whoever wants to save his own life will destroy it, but whoever destroys his life for my sake and for the sake of the Good News will save it. 36 Indeed, what will it benefit a person if he gains the whole world but forfeits his life? 37 What could a person give in exchange for his life? 38 For if someone is ashamed of me and of what I say in this adulterous and sinful generation, the Son of Man also will be ashamed of him when he comes in his Father’s glory with the holy angels. (Complete Jewish Bible).
Proverbs 1:20-33
Verse 20
[20] Wisdom crieth without; she uttereth her voice in the streets:
Wisdom — Having expressed the counsels of wicked men, he now declares the voice of wisdom. By wisdom he understands the wisdom of God revealed to men in his word. And this is said to cry with a loud voice, to intimate God's earnestness in inviting sinners to repentance.
Abroad — Or, in the streets or open places. Not in corners, but openly before all the world.
Verse 21
[21] She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying,
Gates — Where magistrates sit in judgment, and people are assembled.
The city — Not only in the gate, but in every part of the city.
Verse 22
[22] How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
Scoffers — That scoff at religion and contemn the word and faithful ministers of God.
Verse 23
[23] Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.
My words — By my spirit I will cause you to understand my word.
Verse 24
[24] Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
Called — By my ministers, by my judgments, and by the motions of my spirit and your own conscience.
Verse 26
[26] I also will laugh at your calamity; I will mock when your fear cometh;
Your fear — The misery you do or should fear.
Verse 28
[28] Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:
Early — With diligence and fervency.
Verse 29
[29] For that they hated knowledge, and did not choose the fear of the LORD:
Knowledge — The practical knowledge of God and of their duty.
Verse 31
[31] Therefore shall they eat of the fruit of their own way, and be filled with their own devices.
Eat — They should receive punishment answerable to their sins.
Filled — With the fruits of them.Verse 32
[32] For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
Turning — From God.
Destroy — Shall prove the occasion of their ruin, by making them presumptuous, and secure.
Psalm 19
Verse 1
[1] The heavens declare the glory of God; and the firmament sheweth his handywork.
The heavens — They are as a legible book, wherein he that runs may read it.
The glory — His eternal power and Godhead, his infinite wisdom and goodness.
Firmament — Or, the expansion, all the vast space extended from the earth to the highest heavens, with all its goodly furniture.
Verse 2
[2] Day unto day uttereth speech, and night unto night sheweth knowledge.
Day — Every day and night repeats these demonstrations of God's glory.
Uttereth — Or, poureth forth, constantly and abundantly, as a fountain doth water; So this Hebrew word signifies.
Knowledge — Gives us a clear knowledge or discovery of God their author.
Verse 3
[3] There is no speech nor language, where their voice is not heard.
Heard — Or, understood; there are divers nations in the world, which have several languages, so that one cannot discourse with, or be understood by another, but the heavens are such an universal teacher, that they can speak to all people, and be clearly understood by all.
Verse 4
[4] Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
Line — Their lines, the singular number being put for the plural. And this expression is very proper, because the heavens do not teach men audibly, or by speaking to their ears, but visibly by propounding things to their eyes, which is done in lines or writings.
Gone — Is spread abroad.
Earth — So as to be seen and read, by all the inhabitants of the earth.
Words — Their magnificent structure, their exquisite order, and most regular course, by which they declare their author, no less than men discover their minds by their words.
Sun — Which being the most illustrious and useful of all the heavenly bodies, is here particularly mentioned.
Verse 5
[5] Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.
Bridegroom — Gloriously adorned with light as with a beautiful garment, and smiling upon the world with a pleasant countenance.
Chamber — In which he is poetically supposed to have rested all night, and thence to break forth as it were on a sudden.
Strong man — Conscious and confident of his own strength.
Verse 6
[6] His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.
The ends — His course is constant from east to west, and thence to the east again. So that there is no part of the earth which doth not one time or other feel the benefit of his light and heat.
Verse 7
[7] The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.
The law — The doctrine delivered to his church, whether by Moses, or by other prophets. Having discoursed hitherto of the glory of God shining forth in, the visible heavens, he now proceeds to another demonstration of God's glory, which he compares with and prefers before the former.
Perfect — Completely discovering both the nature and will of God, and the whole duty of man, what he is to believe and practice, and whatsoever is necessary to his present and eternal happiness. Whereas the creation, although it did declare so much of God, as left all men without excuse, yet did not fully manifest the will of God, nor bring men to eternal salvation.
Converting — From sin to God, from whom all men are naturally revolted.
Testimony — His law, so called because it is a witness between God and man, what God requires of man, and what upon the performance of that condition, he will do for man.
Sure — Heb. faithful or true, which is most necessary in a witness: it will not mislead any man, but will infallibly bring him to happiness.
Simple — Even persons of the lowest capacities.
Verse 8
[8] The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
Right — Both in themselves, and in their effect, as guiding men in the ready way to eternal happiness.
Rejoicing — By the discoveries of God's love to sinful men, in offers and promises of mercy.
Commandment — All his commands.
Pure — Without the least mixture of error.
The eyes — Of the mind, with a compleat manifestation of God's will and man's duty: both which, the works of nature, and all the writings of men discover but darkly and imperfectly.
Verse 9
[9] The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.
The fear — The law and word of God, because it is both the object and the rule, and the cause of holy fear.
Clean — Sincere, not adulterated with any mixture. Constant and unchangeable, the same for substance in all ages.
Judgments — God's laws are frequently called his judgments, because they are the declarations of his righteous will, and as it were his judicial sentence by which he expects that men should govern themselves, and by which he will judge them at the last day.
Verse 12
[12] Who can understand his errors? cleanse thou me from secret faults.
Who — Thy law, O Lord, is holy and just and good. But I fall infinitely short of it.
Cleanse — Both by justification, through the blood of thy son; and by sanctification thro' thy holy spirit. Though the first may seem to be principally intended, because he speaks of his past sins.
Secret — From the guilt of such sins as were secret either, from others; such as none knows but God and my own conscience: or, from myself; such as I never observed, or did not discern the evil of. Pardon my unknown sins, of which I never repented particularly, as I should have done.
Verse 13
[13] Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.
Presumptuous — From known and evident sins, such as are committed against knowledge, against the checks of conscience, and the motions of God's spirit.
Dominion — If I be at any time tempted to such sins, Lord let them not prevail over me, and if I do fall into them, let me speedily rise again.
Verse 14
[14] Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
Let — Having prayed that God would keep him from sinful actions, he now prays that God would govern, and sanctify his words and thoughts: and this was necessary to preserve him from presumptuous sins, which have their first rise in the thoughts.
Redeemer — This expression seems to be added emphatically, and with special respect to Christ, to whom alone this word Goel can properly belong.
James 3:1-12
Verse 1
[1] My brethren, be not many masters, knowing that we shall receive the greater condemnation.
Be not many teachers — Let no more of you take this upon you than God thrusts out; seeing it is so hard not to offend in speaking much.
Knowing that we — That all who thrust themselves into the office.
Shall receive greater condemnation — For more offences. St. James here, as in several of the following verses, by a common figure of speech, includes himself: we shall receive, - we offend,-we put bits,-we curse - None of which, as common sense shows, are to be interpreted either of him or of the other apostles.
Verse 2
[2] For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
The same is able to bridle the whole body — That is, the whole man. And doubtless some are able to do this, and so are in this sense perfect.
Verse 3
[3] Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.
We — That is, men.
Verse 5
[5] Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
Boasteth great things — Hath great influence.
Verse 6
[6] And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
A world of iniquity — Containing an immense quantity of all manner of wickedness.
It defileth — As fire by its smoke.
The whole body — The whole man.
And setteth on fire the course of nature — All the passions, every wheel of his soul.
Verse 7
[7] For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
Every kind — The expression perhaps is not to be taken strictly.
Reptiles — That is, creeping things.
Verse 8
[8] But the tongue can no man tame; it is an unruly evil, full of deadly poison.
But no man can tame the tongue — Of another; no, nor his own, without peculiar help from God.
Verse 9
[9] Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
Men made after the likeness of God — Indeed we have now lost this likeness; yet there remains from thence an indelible nobleness, which we ought to reverence both in ourselves and others.Mark 8:27-38
Verse 27
[27] And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
Matthew 16:13; Luke 9:18.
Verse 30
[30] And he charged them that they should tell no man of him.
He enjoined them silence for the present, 1. That he might not encourage the people to set him up for a temporal king; 2. That he might not provoke the scribes and Pharisees to destroy him before the time and, 3. That he might not forestall the bright evidence which was to be given of his Divine character after his resurrection.
Verse 31
[31] And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.
Matthew 16:21; Luke 9:22.
Verse 32
[32] And he spake that saying openly. And Peter took him, and began to rebuke him.
He spake that saying openly — Or in express terms. Till now he had only intimated it to them.
And Peter taking hold of him — Perhaps by the arms or clothes.
Verse 33[33] But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.
Looking on his disciples — That they might the more observe what he said to Peter.
Verse 34
[34] And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.
And when he called the people — To hear a truth of the last importance, and one that equally concerned them all.
Let him deny himself — His own will, in all things small and great, however pleasing, and that continually: And take up his cross - Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory.
Verse 35
[35] For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.
Matthew 16:25; Luke 9:24; Luke 17:33; John 12:25.
Verse 38
[38] Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
Whosoever shall be ashamed of me and of my words — That is, avowing whatever I have said (particularly of self denial and the daily cross) both by word and action. Matthew 10:32; Luke 9:26; Luke 12:8. (John Wesley's Explanatory Notes).
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